Abdullah Oduro – Invocations of God #17 Preserve the Goodness
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The importance of sh patterning actions for praise and liability is discussed, with the idea of small small actions being crucial for bringing out great results. Examples are used to illustrate the concept, including praying in a small way for praise and liability. The speaker emphasizes the importance of showing small actions for people to bring out success, and discusses the concept of sh patterning actions for liability, which is not just a form of reverence but rather a means of action. The reward system for those who disregere Islam is also discussed, with emphasis on the importance of disrespecting actions for Islam.
AI: Summary ©
After Ibn Uqayyim speaks about the,
well, continuing on to speak about the mukafirat,
al Amal, those actions
that serve as expiations,
for previous sins and mentioning the conditions for
it and that which could prohibit the expiation
of
previous sin from riya or thinking that you're
better than people
or hoping
that you are looked at as noble or
requesting nobility from people in indirect ways via,
enmity towards those that don't,
hold you great in their eyes or seeing
yourself as someone that deserves something from somebody
because of your Islamic action. That could that
could invalidate
the barakah and the virtue of that action
because we have to remember when one does
an action that is legislated,
if in the heart is something that is
not consistent with the action itself could invalidate
it. And that's the origin
of a sinful practice. Now the motivation behind
that invalidation,
varies. So it could be like we just
mentioned, the things that we just mentioned previously.
Ibn UHayim goes on to mention,
So
So Ibn Uqayim, after talking about that,
he gives
he he he reminds us of something and
then he gives a qa'ida. An important thing
for us to remember
in regards to this. He said,
so, verily, the
those actions that invalidate,
the things that invalidate an action or particular
from a performance
are are are so many.
And the affair is not really
the action itself.
It's rather
preserving
the action
from the invalidators
of it. So when you get into prayer,
it's not the fact that you prayed which
is great.
What's more important is that you don't do
anything within the prayer that invalidates
it. That invalidates it.
He goes on and continues, he says,
He says, so showing off in an action
of Ibadah,
even if it was a small
thing, is that which can invalidate the action.
And we have to be very,
very particular here.
When talking
about ria,
showing off,
it is showing off in an action of
worship
so people can praise him or her.
Showing off in an action of worship such
as praying in order to be seen by
people. The prayer you're doing is an action
of worship.
But the ruh,
the spirit of the action is that which
is despised.
You're not doing it for Allah. You're doing
it for someone else.
And that could even be shirk Akbar, and
it is some scars and hadith of the
prophet SAWSAW
shirk asghar because you're doing
it for the sake of someone else, but
you're not doing it as a form of
reverence and
glorifying them to the level of Allah Subhanahu
Wa Ta'ala
to where the action of worship,
you have sincerity and undivided
attention to do that action
for that person. Small distinction. You're doing it
just to be praised by them. That's a
lesser form of shirk. The greater form of
shirk is if your motivation
and destination
was that person. That's where it shirk. So
when someone prays
to Isa Alaihi Salam to receive Godly characteristics
from him,
that is where it can be shirkulullah
Subhanahu Wa Ta'ala. But if I'm just doing
it because I want them to praise me
and see that I am a good person,
that is where it's shirkulaskar and that is
riya and that is what can
nullify the action. He says
and this is so many different babs and
different aspects of it, different kinds that do
not have any, limits or can be contained.
He says he give it he give another
example I want to capitalize on here. After
a
couple
lines,
he
says,
He says, and also
reminding
reminding,
others or people with charity
or or doing a good deed or an
act of righteousness or excellence,
or, a silah.
So you're reminding
people of the goodness you do
or your silah or your connection and some
would say like the the the family. This
is important.
The fact that you have done an action
of good. The action is good
but you're doing alman.
You're reminding
people of that good action. That can nullify
the action as well.
And he says, can I call us Subhanahu
Wa Ta'ala? Yeah.
Allah
says, oh, you who have believed, do not
invalidate your charities with reminder or injury.
Do not to do not invalidate your charity
with reminder or injury. Reminding them that I
gave this charity a year ago and you
have to admit me into this program because
I gave charity.
You gave charity, not charity. The origin of
charity
is to do something and not expect anything
in return,
is not to even follow it up to
a certain degree. Right?
You're doing it for the sake of Allah
and that's the spirit behind it, that you're
doing it for Allah and for something that
is in the cause of what Allah wants,
right?
And other is to be painful to them,
to to be painful by
insulting
the individual
that is in need or insulting
the one that you have given the
money or valuable thing to.
He says,
He said, and most mankind have,
what is known from the Sayyat that from
the evil deeds that nullify the good deeds.
He says and he mentions the verse by
Allah subhanahu. He mentions the verse,
from the chapter of Harjeda
basically saying, where Allah says, oh, you believe,
do not raise your voices over the voice
of the messenger
and do not,
speak to him,
vocally with a statement like you would speak
to each other vocally,
that your actions may be nullified and you
don't even realize it. In the law most
time, may Allah protect us. He says
So
when he talks about Akhir Nasmeid and Khabr,
people don't even realize don't even know,
what they're doing sometimes and they prefer themselves
over the Messenger of Allah Sallallahu Alaihi Wasallam.
And, actually, this verse was in Revelation
to
Abu Bakr and Umar Radhiallahu
Anhu were arguing and the Prophet Sallallahu Alaihi
Wasallam tried to stop them by speaking to
them but their voices were so loud that
the prophet sallallahu alaihi wa sallam couldn't even
his voice was drowned in between their voices.
And some scholars mentioned that this was the
Saba b'anuzul, this was the reason for revelation.
Other one was where an individual from Bina
Moustalak, a tribe from Bina Moustalak from Harishah
came to the Prophet Sallallahu Alaihi Wasallam.
And they were screaming his name You Muhammad.
They were screaming his name and that was
a form of disrespect cause you're speaking your
name as you'd speak to your fellow brethren
or fellow Bedouin brethren. The Prophet is not
that. So, it is in light of the
disrespect Prophet
and the belittlement of him that could belittle
or even nullify and act.
He goes on to say,
Rahimullah,
He says, so what is the thought of
a one of someone that prefers
a statement or a way of someone and
the way of their guidance and their methodology
over that of the prophet, salallahu alaihi wa
sallam? Then he asked a rhetorical question. Is
that not something that would totally nullify
and uplift
their action and they don't even realize it?
Like when someone you belittle someone,
that person that knows you belittle them and
feels belittled is not going to regard you
in whatsoever.
Walillahi lathilalala
you disregard the religion of Islam, Islam is
not in need of you in any shape,
form, or fashion. When you disregard the one
that has given the message of Islam,
know that that is not held in any
regard for you, I. E. How do you
receive reward from someone, how do you receive
reward from Allah Subhanahu Wa Ta'ala and you
disregard
the method and message that he's giving you
or your attitude and mannerisms toward it is
belittling
and
as a result, despising
because you are,
belittling the message
and,
putting it in an element of of
lowering,
oneself to other than it.